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But what is the difference between the Wisdom thus conducting
the universe and the principle known as Nature?
This Wisdom is a first [within the All-Soul] while Nature is a
last: for Nature is an image of that Wisdom, and, as a last in
the soul, possesses only the last of the Reason-Principle: we may
imagine a thick waxen seal, in which the imprint has penetrated
to the very uttermost film so as to show on both sides, sharp cut
on the upper surface, faint on the under. Nature, thus, does not
know, it merely produces: what it holds it passes, automatically,
to its next; and this transmission to the corporeal and material
constitutes its making power: it acts as a thing warmed,
communicating to what lies in next contact to it the principle of
which it is the vehicle so as to make that also warm in some less
degree.
Nature, being thus a mere communicator, does not possess even the
imaging act. There is [within the Soul] intellection, superior to
imagination; and there is imagination standing midway between
that intellection and the impression of which alone Nature is
capable. For Nature has no perception or consciousness of
anything; imagination [the imaging faculty] has consciousness of
the external, for it enables that which entertains the image to
have knowledge of the experience encountered, while Nature's
function is to engender- of itself though in an act derived from
the active principle [of the soul].
Thus the Intellectual-Principle possesses: the Soul of the All
eternally receives from it; this is the soul's life; its
consciousness is its intellection of what is thus eternally
present to it; what proceeds from it into Matter and is
manifested there is Nature, with which- or even a little before
it- the series of real being comes to an end, for all in this
order are the ultimates of the intellectual order and the
beginnings of the imitative.
There is also the decided difference that Nature operates toward
soul, and receives from it: soul, near to Nature but superior,
operates towards Nature but without receiving in turn; and there
is the still higher phase [the purely Intellectual] with no
action whatever upon body or upon Matter.
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